vpon defect of memory and vtterance c. vse a set forme of prayer Sect. 2. The second Circumstance is the Gesture Concerning which it is demanded what kind of gesture is to be vsed in praier whether kneeling standing sitting or the holding vp the hands or head to heauen or bowing the body to the earth Answ. God in his word hath not prescribed any particular gesture of the body and therfore our consciences are not bound to any in particular Besides that Religion stands not properly in bodily actions and gestures Yet touching gesture the word of God giues certaine generall rules to be obserued in prayers both publicke and priuate In Publicke praier these rules of Gesture are prescribed First when publicke praier is made in the congregation our gesture must alwaies be comely modest decent SecoÌ„dly all gesture vsed publickely must serue to expresse as much as may be the inward humility of the hart without hypocrisie Now these kinds are manifold Some concern the whole body as the bowing thereof the casting of it downe vpon the ground some againe concerne the parts of the body as lifting vp of the head the eies the hands bowing the knees c. Touching these the scripture hath not bound vs to any particulars but in them all we must haue regard that they serue alway to expresse the humilitie of our hearts before God Thus haue the Holy men of God behaued themselues yea the Holy Angels standing before the Arke doe couer their faces in token of reuereÌ„ce of the maiestie of God Esay 6. 2. Thirdly we must in publicke praier content our selues to followe the laudable fashion and custome of that particular Church where we are For to decline from customes of particular Churches in such cases often causeth scisme and dissensions In priuate praier done in priuate and secret places there is more liberty For in it we may vse any gesture so it be comely and decent and serue to expresse the inward humility of our hearts An auncient writer is of opinion that it is an vnreuerent and vnlawfull thing to pray sitting But both the learned before in and after his time haue iudged his opinion superstitious specially considering that Religion stands not in the outward gesture of the body and it skills not much what that is so the inward humility of a syncere heart be expressed therby Sect. 3. The third Circumstance is the place Where Question is made In what place we must pray Answ. In regard of conscience holines and religion all places are equal and alike in the New Testament since the comming of Christ. The house or the field is as holy as the Church And if we pray in either of them our prayer is as acceptable to God as that which is made in the Church For now the daies are come that were foretold by the Prophet wherein a cleane offering should be offered to God in euery place Mal. 1. 11. which Paul expoâ—…ds 1. Tim. 2. 8. of pure and holy praier offened to God in euery place To this purpose Christ said to the woman of Samaria Ioh. 4. 25. that the tyme should come when they 〈◊〉 not worship in Ierusalem or in Samaria but the true worshippers of God should worship him in spirit and in truth wheresoeuer it be Yet neuerthelesse for order decency and quietnes sake publicke prayer must be made in publicke places as Churches and Chappels appointed for that vse And priuate praier in priuate houses and clozets Mat. 6. 5. Now the opinion of the Papist is otherwise For he thinkes that in the new TestameÌ„t hallowed Churches are more holy then other places are or can be and doe make the prayers offered to God in them more acceptable to him then in any other and herevpon they teach that priuate men must pray in Churches and priuate prayers must be made in Churches if they will haue them heard For proofe hereof they alleadge the practise of some particular persons in the Scriptures Of Anna who praied priuately in the temple Luk. 2. 37. Of Dauid who in his exile desired greatly to haue recourse vnto the temple And of Daniel who is saide to looke out at the window toward the temple and pray Dan. 6. 10. Answ. These places are abused by the Popish Church For there is great difference betweene the temple at Ierusalem in the old Testament and our Churches in the new That was built by particular commandemeÌ„t from God so were not our Churches That was a type of the very body and manhood of Christ. Heb. 9. 11. And of his misticall bodie Col. 2. 7. Againe the Arke in the temple was a pledge and signification of the couenant a signe of gods presence a pledge of his mercie and that by his owne appointment for it was his will there to answere his people but the like cannot be shewed of our Churches or Chappell 's It will be saide that the Sacrament is a signe of Gods presence for in it God is present after a sort Ans. It is true Christ is present in the Sacrament but when not alwaies but then onely when the Sacrament is administred And the Administration beeing once ended Christ is no more present in the Elements of bread and wine And in the very act of celebration he is not carnally but spiritually present Sect. 4. The fourth Circumstance is the Time Quest. What are the times in which men are to make prayers vnto God For answer to this question it is first to be considered that there is a twofold manner of praying and consequently two kindes of prayer The first is the secret and sudden lifting vp of the heart to God vpon the present occasion The second is set or solemne prayer The first sort of praiers haue of auncient time beene called Eiaculations or the darts of the heart And the time of this kind of prayer is not determined but is and may be vsed at any time without exception This point I make plaine by these reasons The first is the commandement of God 1. Thess. 5. 17. Pray without ceasing Eph. 6. 18. Pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance for all Saints In both these places by praier and supplications Paul vnderstandeth the sudden lifting vp of the heart vnto God Secondly whatsoeuer we speake thinke or doe we must doe all to the glorie of God Now God is glorified when we doe in all things from our hearts acknowledge his power wisdome iustice mercie prouidence and goodnes And these we doe acknowledge when we daily and howerly lift vp our hearts to him in petition for some blessings and in thanksgiuing for his mercies Thirdly we are subiect to innumerable infirmities frailties and wants so as we cannot of our selues so much as thinke one good thought therefore we are euery day and hower to lift vp our hearts to God partly in praier partly in giuing of thankes that he would
generally to include all without exception but indefinitely for many or the most part of the cattell that were in the land of Egypt The tenth Allegation Exod. 10. 22. wee read that one of the plagues was a palpable darknes and so great that for three daies together no man either saw an other or rose vp from the place where he sate And yet v. 23. Moses is sent for and called to come before Pharaoh How should this be seeing no man could stirre from his place nor haue any light to goe before him for there was none to be had the darkenes was so palpable and the aire was so thicke Ans. I take it the word Then v. 24. is to be meant thus that Pharaoh sent for Moses after the darkenes was ended not by candle or or other light in the time of darkenes And this answer may very well stand without further exception The eleuenth Allegation Iudg. 16. 29. The Atheists make a mocke at the historie of Sampson as fabulous where it is said that all the Philistims came together in one house to make sport with him and on the roofe sate about 3000 persons to beholde him while he plaied and yet there were but two pillars whereupon the whole house stood and those also standing in the midst so neere together that a man might reach them both with his armes This say they is most absurd and impossible Ans. Although the full resolution of this cauill belongs to them that haue skill in Architecture yet thus much may be faide in way of answer That the house might be capable of so many persons and they also that stood aboue might well see and behold Sampson For first the whole house was not sustained by two pillars onely but by many more whereof two were the principall For in likelihood the middle part whereon the whole building was knit together from the bottome to the toppe beeing the weightiest of all was supported by two master-pillars The other which was more outward and lesse weightie might be vpholden by lesser proppes which Artificers in that kinde call by the name of false-pillars Hence it appeareth that the two maine ones standing so nigh together beeing shaken the whole house together with them must needes fall Neither will this seeme strange that two pillars should beare vp a building of such capacitie if we doe but consider what is recorded of Curio the Romance who deuised the frame of a great Amphitheater the two parts whereof were supported onely by two hinges and yet was so large that it contained the whole people of Rome Secondly old buildings in those countries were made for the most part with open roofe Againe they were full of windowes on euery part like vnto great gates and that they might be the more fit for sight from aboue they were reared vp in some sort after the manner of the Egyptian Pyramides wider below and narrower aboue towardes the top And by this meanes it is probable not onely that they might containe a great companie but that all those which stoode about the sides and vpon the roofe might very well behold what Sampson did below specially considering that he stood in the middest of the Theater betweene the two middle pillars The twelfth Allegation Sam. 16. 19. c. it is saide that Dauid plaied before Saul and that Saul knew him But chap. 17. 55. when he was to fight with Goliah Saul knew him not Here is a plaine contradiction in the Atheists iudgement Ans. This sort of men doe still bewray their grosse ignorance both in the matter and in the order of Scripture For the word of God doth not alway set downe things as they follow in order of time iust one after an other but sometime it doth anticipate putting such things in former histories as are alreadie done and accomplished which in regard of their euent should be related afterward Sometime againe it vseth by recapitulation to declare things as following in order of time which doe properly belong to a former narration An example of the latter to omit many other that might be brought is the text alleadged For that part of the 16 chap. from the 19v to the ende should by order of historie follow the 17 as will easily appeare by comparing the place And the like displacing of things saide and done is else-where to be found in the Scriptures Which beeing considered the Atheists supposed Contradiction falls to the ground For Dauid was to fight with Goliah before he plaied before Saul and though he was then not knowne yet Saul after that time tooke better knowledge of him The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the right Atheist in going about to improoue the originall copies There saith he Iehosaphat is called king of Israel when as indeede he was king of Iudah and so is he called in the former booke of Chronicles In like manner Ahaz is tearmed king of Israel 2. Chron. 28. 19. whereas the truth is he was king of Iudah Answ. After the death of Salomon the kingdome was deuided and the ten tribes were called Israel and the other two Iudah and Beniamin did beare the name of Iudah Now after the diuision for some time the name of Israel common to both sides was giuen to either and both were named after it And in this respect Iehoshaphat and Ahaz may be termed kings of Israel Againe the name of Israel sundry times in Scripture and namely in the prophets is taken only for the two Tribes which bare the name of Iudah after the defection And thus also might Ahaz haue that name given vnto him though he were king of Iudah Furthermore the word Israel is sometimes put for a true worshipper of God that is for him that is a Iew not without but within not in the letter but in the spirit Rom. 2. 29. Thus our Sauiour saith of Nathaniel Ioh. 1. 48. Behold a true Israelite in whome is no guile that is a man of an vpright hart that serueth God in spirit and in truth And in this sense Iehoshaphat might be termed king of Israel because he was a king and patrone of all true worshippers of God For euen then the Israelites sorted themselues together and the godly among them came to liue vnder him in Iudah though the distinction of the kingdomes did still remaine The fourteenth Allegation is out of Act. 7. 16. where the Papists and Atheists alleadge the Scripture to be contrary to it self in that there it saith Abraham bought a field of Emor when as Gen. 33. 19. the same field was bought by Iacob Ans. 1. Some say that there is a fault because Abrahams name is put for Iacob Yet not a fault of the Bible but of them that wrote out the Bible Neither doth this diminish the authoritie of scripture though the penmen did erre and slippe in writing so long as we may find out the truth by scripture
THE WHOLE TREATISE OF THE CASES OF CONSCIENCE DISTINGVISHED INTO THREE Bookes The first whereof is revised and corrected in sundrie places and the other two annexed Taught and deliuered by M. W. Perkins in his Holy-day Lectures carefully examined by his owne briefes and now published together for the common good by T. Pickering Batchelour of Diuinitie Whereunto is adioyned a twofold Table one of the Heads and Number of the Questions propounded and resolued another of the principall Texts of Scripture vvhich are either explaned or vindicated from corrupt interpretation Rom. 14. 23. VVhatsoeuer is not of Faith is sinne HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1606. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson TO THE RIGHT HONOVRABLE EDWARD Lord Dennie Baron of Waltham c. RIght Honourable There is no one Doctrine reuealed in the Word of God or dispensed by the Prophets and Apostles of greater vse and coÌ„sequence in the life of man then is that which prescribeth a Forme of releeuing and rectifying the Conscience The benefit which from hence issueth vnto the Church of God is vnspeakable For first it serveth to discouer the cure of the dangerousest sore that can be the wound of the Spirit Which how great a crosse it is the Wise man reporteth out of true experience when he saith that the Spirit of a man will sustaine his infirmitie but a wounded Spirit who can beare it And his meaning is that no outward griefe can fall into the nature of man which will not be with patience indured to the vtmost so long as the minde is not troubled or dismaied But when once the Spirit is touched and the heart which beeing well apaied is the very fountaine of peace to the whole man smitten with feare of the wrath of God for sinne the griefe is so great the burden so intolerable that it will not by any outward meanes be eased or asswaged Secondly it giueth for all particular Cases speciall and sound direction whether man be to walke with God in the immediate performance of the duties of his Seruice or to conuerse with man according to the state and condition of his life in the Familie Church or Common-wealth The want of which direction of what force it is to turne the actions of men which are good in themselues to sinnes in regard of the agents S. Paul affirmeth in that generall Conclusion Whatsoeuer is not of faith is sinne Wherein he would teach vs that whatsoeuer is done or vndertaken by men in this life whether it concerne the knowledge and worship of God or any particular dutie to be performed by vertue of their Callings for the common good whereof they haue not sufficient warrant and assurance in Conscience grounded vpon the Word that it is to be done or not to be done to them it is a sinne Thirdly it is of all other Doctrines beeing rightly vsed the most comfortable For it is not founded in the opinions and variable conceits of men neither doth it consist of Conclusions and Positions which are onely probable and coniecturall for the Conscience of the doubting or distressed partie can not be established and rectified by theÌ„ but it resteth vpon most sufficient and certaine Grounds collected and drawne out of the very Word of God which as it is mightie in operation pearcing the heart and discerning the thoughts and intents thereof so is it alone auaileable and effectuall to pacifie the minde and to giue full satisfaction to the Conscience And as the benefit is great so the want of this Doctrine together with the true manner of applying the same is and hath beene the cause of many and great inconueniences For euen of those that feare God and haue receiued to beleeue there be many who in the time of their distresses when they haue considered the waight and desert of their sinnes and withall apprehended the wrath of God due vnto them haue beene brought vnto hard exigents mourning and wayling and crying out as if God had forsaken them vntill they haue beene releeued by the Spirit of Christ in the meditation of the word promise of God But those especially who haue not beene instructed in the knowledge of the truth nor acquainted with the course of Gods dealing with his distressed children by reason of ignorance and blindnes in matters of Religion and pietie when the Lord hath let loose the cord of their Consciences and set before their eyes both the number of their sinnes committed and the iust anger of God purchased thereby what haue they done surely despairing of the mercie of God and their owne saluation they haue either growne to phrensie and madnes or els sorted vnto themselues fearefull ends some by hanging some by drowning others by embruing their hands in their owne blood And if not in regard of griefe and trouble of minde yet for want of better resolution in particular cases within the compasse of their generall or personall callings though otherwise men indued with some measure of knowledge and obedience they haue either abused or els quite relinquished and forsaken their callings and thereby become scandalous and offensiue vnto others Now then as by these and sundrie other Instances of proofe the matter it selfe appeares to be of great waight and importaÌ„ce so it is most meete that the best and fittest course should be taken in the teaching and inforcing of the same In which regard we haue iust cause to challenge the Popish Church who in their Case-writings haue erred both in the substance and circumstances of this Doctrine as shall appeare in the sequele First because the dutie of releeuing the Conscience is by them commended to the sacrificing Priest which though according to their owne Canons he should be a man of knowledge and free from imputation of wickednes yet oft times it falls out that he is either vnlearned or els wicked and lewd of conuersation and consequently vnfit for such a purpose Secondly they teach that their Preists appointed to be comforters and releeuers of the distressed are made by Christ himselfe iudges of the Cases of conscience hauing in their owne hands a iudicarie poâ—…er and authoritie truly and properly to binde or to loose to remitte or to retaine sinnes to open or to shut the kingdome of heauen Whereas the Scripture vttereth a contrarie voice that Christ onely hath the keyes of Dauid which properly and truly openeth and no man shutteth and properly and truly shutteth and no man openeth And the Ministers of God are not called to be absolute Iudges of the ConscieÌ„ce but onely Messengers and Embassadoâ—rs of reconciliation wherevpon it followeth that they cannot be the authors and giâ—ers of remission of sinnes but onely the Ministers and Dispensers of the same Thirdly the Papists in their writings haue scattered here and there sundrie false
be releeued pietie and deuotion more practised the kingdome of Sinne Satan and Antichrist weakened and impayred and the contrarie kingdome of Christ Iesus more and more established What the Author Contriuer of the Discourse ensuing hath done in this behalfe it is euident by the whole course of his writings that he hath left behinde him all which as they doe openly shew vnto the world howe great a measure of knowledge and vnderstanding with other endowments both of nature and grace the Lord had inriched him withall so they doe carrie with them the sweet sauour of pietie and sanctification wherwith he approoued his heart vnto God and his life vnto men Wherein also vpon occasion he hath propounded and explained sundry notable rules of direction and resolution of the Conscience as wil appeare to the view of the learned well-advised Reader To let passe all the rest this present Treatise giueth very sufficient testimonie of his knowledge and dexteritie in that kinde which could not be attained vnto without great paines much obseruation and long experience A labour which commendeth it selfe to the Church of God in two respects principally One because his grounds and principles are drawne either directly or by iust consequence out of the written Word and so are of greater force to convince the conscience and to giue satisfaction to the mind either doubting or distressed The other for that it is deliuered with such perspicuitie and disposed in such order and Methode as fitteth best for the vnderstanding and memory of any whosoeuer shall peruse it Now this whole Treatise of the Questiōs I haue made bold to present vnto your Lordsh and to publish abroad vnder your protection First because God who vouchsafeth speciall fauour to them that honour him hath adorned your estate with Honour your person inwardly with many rich graces of his Spirit and outwardly with the profession and practise of true Religion a thing directly confirmed by your vnfained loue of the truth and continuall fauours to the Teachers of the same the Ministers and Dispensers of the Gospel Secondly because as the Author of these Cases was himselfe in many respects bound vnto your Hon. while he liued so his wife and children for his sake haue receiued much kindnes at your hands since his death a manifest proofe of the truth synceritie of your affection towards him in the Lord. And in the last place it was my desire by setting them forth vnder your name to giue some testimonie of dutie to your Hon. presuming that as you loued the Author so you will be pleased to patronize the Worke and fauourably to interpret of the paines and good intention of the publisher And thus crauing pardon for my boldnes I humbly take my leaue and commend your Lordsh to the grace fauour of God in Christ. From Emanuel Colledge in Cambr. Novemb. 20. 1606. Your Hon. in all dutie to be commanded Tho. Pickering To the godly and well-affected Reader whosoeuer I Doe now at the length offer vnto thy view Christian Reader the whole Treatise of Case-divinitie so farre as the Author proceeded in the deliuerie thereof before his death If thou hast bin longer held in expectation thereof then either thy selfe desiredst or was meete I must intreat thy fauourable interpretation of my forbearance partly in regard of many priuate distractions and sundrie occurrents wherewith I was detained from this dutie and partly also in respect of my desire to publish it in such sort to thy contentment that it might afterward require no further filing or forbishing by secondarie Corrections Wherein notwithstanding mine endeauour to the contrarie my hope hath beene in part preiudiced by reason of some faults escaped in the Printing through want of carefull attendance on the Presse in my necessarie absence The principall I haue noted in a Table before the first Booke and the other of lesser moment I commend to thy priuate pardon Touching the Treatise it selfe I haue dealt as faithfully as I could keeping close to the Preachers owne wordes without any materiall addition detraction or amplification His Methode remaines the same in the bodie of the discourse not admitting the least alteration Onely it was thought conuenient to distinguish it into Bookes according to the severall distinct parts the Bookes into Chapters the Chapters that were most capable of diuision into Sections and my meaning therein was to helpe the memorie of the Reader and to avoid tediousnes the daughter of longsome discourses Now if in the perusing thou either find any thing amisse or thy selfe haply not fully satisfied in particular then remember what is the Lot of learned mens workes which are Scripta posthuma wherof these latter times haue yeelded many examples to be left after a sort naked and imperfect when the Authors themselues are gone who might haue brought them to perfection Consider againe that in regard of the weight of this worthy Argument it were much better kindely thankfully to accept and inioy these labours howsoeuer imparted then by their suppressing to be wholly depriued of such a benefite And withall rest with me in hope that as himselfe hath first traced the way and walked by the bankes of this maine Sea so others vpon this occasion will be incouraged to attempt the like course or at least to enlarge this worke by addition of more particulars Meane while not doubting of thy Christian acceptance of my paines for thy good I commend them to thy loue thy selfe vnto God and the word of his grace Eman. Coll. Novemb. 20. 1606. Thine in Christ Iesus Tho. P. A TABLE OF THE Summe or Contents of the whole Treatise both for Heades and Number of the Questions The first Booke The Preface touching the ground and order of the Treatise Pag. 1. CHAP. I. Of Confession and the degrees of Goodnesse CHAP. II. Of the nature and differences of Sinne. CHAP. III. Of the subiection and power of Conscience CHAP. IV. Of the distinction of Questions or Cases CHAP. V. Of the first maine Question touching Man simply considered viz. What a man must doe that he may come into Gods fauour and be saued 50 Concerning Humiliation 1. What if a man humbling himselfe cannot call to minde all or the most of his sinnes 56 2. What the man must doe who finds himselfe hard hearted and of a dead spirit c. 57 3. Whether he that is more grieued for losse of his friend then for the offence of God by his sinne doth truly humble himselfe 58 Concerning Faith 1. How a man may truly applie Christ with all his benefits vnto himselfe 60 2. When doth a man beginne to beleeue in Christ 61 Concerning New-Obedience 1. How may a man frame his life to liue in New-Obedience 65 2. How may a man doe a good worke 67 CHAP. VI. Of the Second maine Question viz. How a man may be in Conscience assured of his owne saluation CHAP. VII Of the Third maine Question viz. How a man beeing
man is ingrafted into Christ and thereby becomes one with Christ and Christ one with him Eph 3. 17. Now whosoeuer is by faith vnited vnto Christ the same is elected called iustified and sanctified The reason is manifest For in a chaine the two extremes are knit togither by the middle linkes and in the order of causes of happinesse and saluation faith hath a middle place and by it hath the child of God assured hold of his election and effectuall vocation and consequently of his glorification in the kingdome of heauen To this purpose saith S. Iohn c. 3. v. 36. He that beleeueth in the Sonne hath euerlasting life And c. 5. v. 24. He that beleeues in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This is the Ground Now for answer to the Question diuerse places of Scripture are to be skanned wherein this case of Conscience is fully answered and resolued Sect. 1. The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits that we are the sonnes of God In these words are two testimonies of our adoption set downe The first is the Spirit of God dwelling in vs and testifying vnto vs that we are Gods childreÌ„ But some will happily demaund How Gods spirit giues witnesse seeing now there are no reuelations Answ. Extraordinarie reuelations are ceased and yet the holy Ghost in and by the word reuealeth some things vnto men for which cause he is called truly the Spirit of Reuelation Eph. 3. 5. Againe the holy Ghost giues testimonie by applying the promise of remission of sinnes and life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the Ministerie of the word And because many are readie presumptuously to say they are the children of God when they are not and that they haue the witnesse of Gods Spirit when in truth they want it therefore we are to put a difference between this carnall conceit and the true testimonie of the Spirit Now there be two things whereby they may be discerned one from the other The first is by the meanes For the true testimonie of the holy ghost is wrought ordinarily by the preaching reading and meditation of the word of God as also by praier and the right vse of the Sacraments But the presumptuous testimonie ariseth in the heart and is framed in the braine out of the vse of these meanes or though in the vse yet with want of the blessing of God concurring with the meanes The second is by the effects and fruits of the Spirit For it stirrs vp the heart to praier and inuocation of the name of God Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God in the time of distresse with a sense and feeling of his owne miseries and with deepe sighes and groanes which cannot be vttered to craâ—e mercie and grace at his hands as of a louing father Rom. 8. 26. Thus did Moses crie vnto heauen in his heart when he was in distresse at the red sea Exod. 14. 15. And this gift of praier is an vnfallible testimonie of Gods Spirit which cannot stand with carnall presumption The second Testimonie of our Adoption is our Spirit that is our conscience sanctified and renewed by the Holy Ghost And this also is knowne and discerned first by the greefe of the heart for offending God called Godly sorrow 1. Cor. 7. 10. secondly by a resolute purpose of the heart and endeauour of the whole man in all things to obey God thirdly by sauouring the things of the Spirit Rom. 8. 5. that is by doing the workes of the Spirit with ioy and chearefulnesse of heart as in the presence of God and as his children and seruants Now put the case that the testimonie of the Spirit be wanting then I answer that the other testimonie the sanctification of the heart will suffice to assure vs. We knowe it sufficiently to be true and not painted fire if there be heate though there be no flame Put the case againe that the testimonie of the spirit be wanting and our sanctification be vncertaine vnto vs how then may we be assured The answer is that we must theÌ„ haue recourse to the first beginnings and motions of sanctificatioÌ„ which are these First to feele our inward corruptions Secondly to be displeased with our selues for them Thirdly to beginne to hate sinne Fourthly to grieue so oft as we fal and offend God Fiftly to auoid the occasions of sinne Sixtly to endeauour to doe our dutie and to vse good meanes Seuenthly to desire to sinne no more And lastly to pray to God for his grace Where these and the like motions are there is the spirit of God whence they proceed and sanctification is begun One apple is sufficient to manifest the life of the tree and one good and constant motion of grace is sufficient to manifest sanctification Againe it may be demanded what must be done if both be wanting Answ. Men must not dispaire but vse good meanes and in time they shall be assured Sect. 2. The Second place is the 15. Psalme In the first verse whereof this question is propounded namely Who of all the members of the Church shall haue his habitation in heauen The answer is made in the verses following and in the second verse he sets downe three generall notes of the said person One is to walke vprightly in sincerity approuing his heart and life to God the second is to deale iustly in al his doings the third is for speech to speake the truth from the heart without guile or flatterie And because we are easily deceiued in generall sinnes in the 3 4 and 5. verses there are set downe seauen more euident and sensible notes of sinceritie iustice and trueth One is in speech not to take vp or carrie abroad false reports and slanders The second is in our dealings not to doe wrong to our neighbour more then to our selues The third is in our companie to contemne wicked persons worthy to be contemned The fourth is in our estimation we haue of others that is to honour them that feare God The fift is in our words to sweare and not to change that is to make conscience of our word and promise especially if if it be confirmed by oath The sixt is in taking of gaine not to giue money to vsurie that is not to take increase for bare lending but to lend freely to the poore The last is to giue testimonie without briberie or partialitie In the fift verse is added a reason of the answer he that in his indeauour doth al these things shall neuer be mooued that is cut off from the Church as an hypocrite Sect. 3. The third place of Scripture is the first Epistle of Iohn the principall scope wherof is to giue a full resolution to the conscience of man touching the certainty of his
doe with patience expect it Rom. 8. 25. The third is Loue of God which hath two effects in the heart First it makes the heart to cleaue vnto God and to be well pleased with him simply for himselfe In this manner God the father louing Christ testifieth that he was well pleased in him Matth. 3. 17. Secondly it mooues the heart to seeke by all meanes possible to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles The fourth is Inward praier or Inuocation of the heart and it is nothing els but the lifting vp of the heart vnto God according to his will by desires and grones vnspeakable Or it is a worke of the heart whereby it flies vnto God for help in distresse makes him a rocke of defence When the children of Israel were afflicted They remembred that God was their strength and the most high God their redeemer Psal. 78. 35. Of this kinde of prayer Paul speakes when he saith pray continually 1. Thess. 5. 17. For solemne prayer conceiued and vttered in forme of words cannot alwaies be vsed but we are to lift vp our hearts vnto God vpon euery occasion that by inward and holy motions and affections they may be as it were knitte vnto him Now to conclude this point touching Inward worship we must remember that it alone is properly simply and of it selfe the worship of God and the Outward is not simply the worship of God but onely so farre forth as it is quickned by the Inward and grounded vpon it For God is a Spirit and therefore the true worship that is done vnto him must be performed in spirit and truth Ioh. 4. 24. CHAP. VI. Of the outward worship of God and the first head thereof Prayer THus much of the Inward worship of God The Outward is that which is performed by the bodie externally eitherin word or deede To this belong many particulars which I will reduce to eight seuerall heads I. Prayer II. The hearing of the word preached III. The vse of the Sacraments IV. Outward Adoration V. Confession VI. An Oath VII Vowes VIII Fasting Touching Praier conceiued and vttered by the voice there are many Questions of Conscience the principall whereof are foure I. Question How shall a man make a lawfull and acceptable praier to God Ans. The word of God requires many conditions in making praier to God they may all be brought to three heads Some of them goe before the making of praier some are to be performed in the act of praier some after praier is ended Sect. 1. Conditions to be obserued before praier are three First he that would make such a praier as God may be pleased to heare must repent Esa. 1. 15. God would not heare the praiers of the Iewes because their hands were full of blood that is because they had not repented of their oppression and crueltie Ioh. 9. 31. God heares not sinners that is such as liue and lie in their sinnes and turne not vnto God by true repentance 1. Ioh. 3. 22. By this we know that God heares our prayers if we keepe his commandements I adde further that the man which hath before-time repented must againe renew his repentance if he desire that his praiers should be accepted For the very particular sinnes of men whereinto they fall after their repentance doe hinder the course of their praiers from hauing accesse vnto God if they be not repented of And for this cause the worthie men of God the Prophets in the old Testament doe vsually in the beginning of their praiers still humble themselues and confesse their sinnes as we may see in the example of Daniel chap. 9. v. 5 6 c. and of Ezra chap. 9. v. 6. c. Secondly before a man make a praier he must first if neede require be reconciled vnto his brother If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering and goe thy way first be recōciled to thy brother then come and offer thy gift Matt. 5. 23. When ye shall stand and pray forgiue if ye haue any thing against any man c. Mark 11. 25. Thirdly he that is to pray must prepare himselfe in heart and mind as one that is to speake familiarly with God In this preparation foure things are required First the mind is to be emptied of all carnall worldly thoughts Secondly there must be in the minde a consideration of the things to be asked Thirdly a lifting vp of the heart vnto the Lord Psal. 25. 1. Fourthly the heart must be touched with a reuerence of the maiestie of God to whome we pray Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God For the neglect herof the Lord threatneth to bring a iudgment vpon the Israelites Esay 29. 13. 14. Sect. 2. The second sort of Conditions are those that are required in praier and they are in number eight I. Euery petition must proceed from a liuely sense and feeling of our owne wants and of our spirituall pouertie For without this no praier can be earnest and hartie and consequently become acceptable vnto God For example when we pray that Gods name may be hallowed we must in making that petition haue in our harts a sense of the corruption of our nature wherby we are prone to dishonour the name of God II. Our praier must proceede from an earnest desire of that grace which we want and this desire is indeede praier it selfe Moses vttering neuer a word but groning in the spirit vnto God in the behalfe of the Isralites is said to crie vnto the Lord. Exod. 14. 15. We know not saith Paul what to pray as we ought but the Spirit it selfe maketh request for vs with sights that cannot be expressed Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith The reason is because without that faith it is impossible that either our persons or our praiers or any other action we doe should please God Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God and not framed according to the carnall conceit and fansie of mans braine And this is the assurance that we haue in him that if we aske any thing ACCORDING TO HIS WILL he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word a commandement to make the praier either generall or particular and a promise that our requests shal be granted Here we must remember two rules First Things to be asked are either spirituall or temporall Spirituall are such as concerne God whereof some are more necessarie to saluation as remission of sinnes faith repentance and such like some are lesse necessarie as hope ioy in the feeling of Gods mercie in distresse c. Temporall things are such as belong to this life as meate drinke clothing
This description of an oath whereby the creature sweareth includes not that oathe whereby God sweareth For the ende why God sweareth is to binde himselfe as it were with a bond vnto man whereby he would haue man to repute him a lier and no God if he failes and keepes not his promise Thus the Lord sweares in his wrath Hebr. 3. 11. If they shall enter into my rest The words of the oath are to be vnderstoode with this clause If c. then let me be holden as no God or as a false god And in this manner is God said to sweare when he manifesteth to man that he is content to be counted no God if that which he auoucheth by oath be not performed Furthermore in every Oath there be foure distinct things First an Asseueration of the truth which should be avouched though there were no oath taken Secondly a confession or the omnipotent presence wisedome iustice and truth of God whereby we acknowledge that he is the searcher and knower of the heart yea that he is both witnesse iudge and reuenger of falshood and lying Thirdly Prayer and Inuocation whereby God is called vpon to giue testimonie to the conscience of him that sweareth that he speakes nothing but the truth These two actions of Confession and Invocation doe make an othe to be no lesse a true and proper part of Gods worshippe then praier it selfe Fourthly Imprecation in which a man acknowledging God the the iust reuenger of a lie bindes himselfe to punishment if he shall sweare falsely or speake an vntrueth wittingly or willingly Now though these be the distinct parts of an Oath yet all of them are not expressed in the forme of euery oath but sometimes one sometimes two of the principall and the other concealed but yet alwaies vnderstood For example The Prophet Ieremie teacheth the people of Israel a forme of swearing Thou shalt sweare The Lord liueth Ierem. 4. 2. In which there is expressed onely the second part Confession and in that the rest are to be vnderstood Againe the words of Ruth to Naomi The Lord doe so to me and more also if ought but death depart thee and me are onely an Imprecation in which the other parts are infolded So the othe which God maketh Heb. 3. 11. If they shall enter into my rest is expressed onlie by imprecation and the other parts vnderstood though they be not mentioned In common speach betweene man and man it is vsually avouched though most wickedly If it be not thus or thus let me be banged I would I were dead I would I might neuer mooue hence c. Now this auouchment howsoeuer it may be taken is indeed a form of swearing in value and force all one with the oath of God when he saith If they enter into my rest let me be no God but a deceiuer Sometimes two parts of the foure are expressed and the rest vnderstood 2. Cor. 1. 23. Now I call God to record vnto my Soule Here Invocation with Imprecation is vttered in speach and the other two conceiued in the minde By these particulars we see it vsuall in Scripture to propound formes of swearing by expressing some one or two particular parts in stead of the rest yet so as the parts concealed be all vnderstood for otherwise the othe is not formalland entire Sect. 2. II. Question How an Oathe is to be taken in a good and godly manner For the answering hereof two Rules are to be remembred The first Rule He that will take an Oathe by the name of God must sweare in truth in iudgement in righteousnesse Ierem. 4. 2. Here three vertues are required in a lawfull Oathe First that it be made in truth And wee must know that there is a double truth the one of the thing spoken the other of the minde wherein it is conceiued Truth of the thing is when a mans speech is framed according to the thing as it is indeede or as neare as possibly may be and that because God is truth it selfe This is called by Schoolemen Logical veritie Sometimes by reason of mens frailtie this truth is wanting because we know not things as they are The truth of the minde is when a man speakes or sweares as he thinketh or is in conscience perswaded of the thing and this the Schoolemen tearme Morall veritie Now though the first of these two be wanting yet the latter must necessarily be in an oath least we fall into periurie The second vertue is Iudgement that is prudence or wisdome This Iudgement requires discretion and consideration principally of fiue things First of the thing in question which is to be confirmed Secondly of the nature of the oath that is taken Thirdly of the minde and true meaning of him that sweareth Fourthly of the particular circūstāces of time place persons when where and before whome he sweareth Fiftly of the euent or issue of the oath All these are duly to be regarded that we sweare not rashly or vnaduisedly The third is Iustice wherein also care must be had of two things First that the point to be confirmed be lawefull And it is then lawfull when it may stand with pietie and charitie Secondly that the occasions of taking the oath be also iust and they be chiefly foure I. When it may further Gods glorie and worship or serue to prooue some doctrine of saluation in whole or in part II. When it may tende to the furtherance of brotherly loue or to the preseruation of our neighbours life goods or good name or further to the confirmation of some league couenant or contract made betweene parties vpon good ground and for good and necessarie purposes III. When it serueth to releeue a mans owne priuate necessitie as when one sweares to maintaine his owne good name goods or life to confirme his owne faith and truth in contracts An example hereof we haue in Paul who to confirme the Romanes in the perswasion of his loue and care of their saluation saith God is my witnesse whome I serue in my spirit in the Gospel of his Sonne that without ceasing I make mention of you Rom. 1. 9. And againe to keepe his owne credit and good name among the Iewes I say the truth in Christ I lie not my conscience bearing me witnesse in the holy Ghost Rom. 9. 1. IV. When the Magistrate doth exact it by order of iustice This though it be a iust occasion and warrant of an oath yet three Caueats are in it to be obserued First that the oath be administred lawfully not against pietie or charitie Secondly he which takes an oath tendered by the Magistrate must sweare according to the minde and meaning of the Magistrate who exacts the oath and not according to his owne priuate intent Thirdly he must not sweare ambiguously but in a simple sense so as the words of his mouth may be agreeable with that which he conceiueth in his heart Psal. 15. 2. And whatsoeuer oath is taken without obseruation
imitate God in all things therefore besides them consider further the examples of some of the seruants of God Moses when the people murmured at him did not answer them againe by murmuring but cried vnto the Lord what shall I doe to this people for they be almost readie to stone me Exod. 17. 4. And Steuen when he was stoned praied for his enemies Lord lay not this sinne to their charge Act. 7. 60. IV. Meditation is concerning the goodnes of God towards vs an argument whereof is this that he doth euery day forgiue vs farre more offences then it is possible for vs to forgiue men V. Meditation All reuenge is Gods right and he hath not giuen it vnto man Rom. 12. 19. Vengeance is mine I will repay saith the Lord. And man by reuenging his own quarell makes himselfe both the iudge the witnesse the accuser and the executioner VI. Meditation is touching Christs death He suffered for vs the first death and the sorrowes of the second death much more then ought we at his commandement to put vp small wrongs and iniuries without reuenge His commandement is Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Matth. 5. 39. Againe Destroy not him with thy meate for whome Christ died Rom. 14. 15. The Meditations concerning our neighbour are two The first is the condition of him with whome we are angrie namely that he is a brother Let there be no strife betweene me and thee for we are brethren Gen. 13. 8. Againe he is created in the Image of God we must not therefore seeke to hurt or destroy that Image The second is concerning that Equitie which we looke for at the hands of all men If we wrong any man we desire that he would forgiue vs and therefore we must forgiue him the iniurie that he doth vnto vs without vniust anger This is the very Law of nature Whatsoeuer ye would that men should doe vnto you euen so doe you vnto them Matth. 7. 12. Meditations concerning our selues are sixe First he that conceiueth rush anger makes himselfe subiect to the wrath of God if he cherish the same without relenting Matth. 6. 15. If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses And Matth. 7. 2. Iudge not that ye be not iudged Yea when we pray to God to forgiue vs and doe not resolue to forgiue our brethren we doe in effect say Lord condemne vs for we will be condemned Secondly we are commanded to loue one another euen as Christ hath loued vs Eph. 5. 2. It is the propertie of loue to suffer and to beare and not to be prouoked to anger 1. Cor. 13. And it is a marke whereby Gods children are discerned from the children of the Deuill that they loue their brethren 1. Ioh. 3. 10. Thirdly we are ignorant of mens mindes in speaking and doing we know not the manner and circumstances of their actions And experience teacheth that much anger comes vpon mistaking and misconstruing them Whereas contrariwise if they were throughly knowne we would not be so much incensed against men as commonly we are Fourthly in rash anger we can doe no part of Gods worshippe that is pleasing to him We cannot pray for he that praies must lift vp pure hands without wrath 1. Tim. 〈◊〉 8. We cannot be good hearers of the word for S. Iames wisheth vs to be swift to heare and slow to wrath because the wrath of man doth not accomplish the righteousnes of God Iam. 1. 20 21. Fiftly we must consider what are the fruits and consequents of vniust anger For first it greatly annoies the health It annoies the braine and pulses it causes the gall to flow into the stomacke and the bowells it killeth and poisoneth the spirits and it is the next way to procure distemper of the whole bodie and consequently losse of health Secondly it makes a man captiue to the Deuill Eph. 4. 27. which we see to be true in Sauls example who beeing a man full of wrath and giuing place to his owne rage and furie an euill spirit entred into him by the iust iudgement of God Sixtly we must consider the Causes of vniust anger It is commonly thought that Anger is nothing but the flowing of choler in the gall and in the stomacke But the truth is anger is more then choler For it riseth first of a debilitie of reason and iudgement in the minde secondly from euill affections as from enuie and selfe-loue thirdly from the constitution of the bodie that is hote and drie Againe we read in histories that men hauing no gall haue notwithstanding beene full of anger and choler indeede is a furtherance but no cause of anger Sect. 2. The Remedies of vniust anger that stand in Practise are especially fiue The first is in the time of anger to conceale the same both in word and deede The indignation of a foole saith Salomon Prou. 12. 16. will be knowne the same day but the wise man couereth his shame that is he restraines his anger which if it should presently break forth wold be a reproch vnto him Answerable to this notable speech of Salomon was the wise counsell of Ambrose to Theodosius that after senteÌ„ce giuen he should take 30 daies respite before execution And not vnlike hath been the practise of the very Heathen in their time Socrates said I had beaten thee but that I was angrie Aâ—â—enodoruâ— gaue Augustus this rule that when he was angrie he should first say ouer the whole Alphabet before he put in execution his anger Secondly we must depart from them with whoÌ„ we are angry For this affectioÌ„ is as a fire take the matter away from fire and it will cease to burne so let a man depart and employ himselfe for the time some other way and he shall soone cease to be angrie Thus did Ionathan depart out of his fathers presence 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot Gen. 13. Iacob in wrath departed from Esan Gen. 27. 43 44. Thirdly we must auoide the occasions thereof as contentions and contentious persons Doe nothing through contention Phil. 2. 3. Make no friendship with an angrie man neither goe with a furious man least thou learne his waies and receiue destruction to thy soule Prou. 22. 26. We must for this purpose be carefull to auoid all meanes that may serue to further the heate of the temperature of such a bodie as is apt and disposed to this vnruly passion Fourthly we are to consider that we sinne against God not once or twise but often yea euery day and therefore the course of our anger must be turned against our own selues for our sinnes For this is one propertie of true repeÌ„tance to work in vs a reuenge vpon our selues in regard of our sinnes committed against God and our brethren 2. Corinth 7. 11. Fiftly we must accustome our selues to the daily exercises
it that the Papists opinion were true then a further Question may be mooued Whether spirituall kinred contracted by baptisme can be a iust impediment of marriage betweene the witnesses themselues or their children The Papists in their writings answer that spirituall alliance beeing farre more excellent then carnall is of much more force both to hinder a man from marriage before he marrie and to breake off marriage when it is consummate But this doctrine as the former is not warrantable For first they themselues affirme that this impediment doth not depend vpon the law of nature but vpon the iudgement of the Church But the estate of marriage stands by Gods ordinance who hath giuen libertie of entrance into it to all men that are out of the degrees forbidden in his law without exception and therefore the lawes and constitutions of men cannot preiudice or take away any mans libertie in that behalfe Secondly all beleeuers are brethren and sisters in Christ and therefore are spiritually allied each to other Now if this spirituall alliance be polluted by marriage or maketh marriage vndertaken a meere nullitie then no beleeuer shall marrie in the Lord for Christians by this meanes must neuer match with Christians but with Pagans and Infidells Thirdly this impediment is a superstitious inuention of Popish Canonists onely to increase the Treasurie of their Church by their multitude of dispensations And it seemes that they are either ashamed of it or wearie to beare the imputation thereof For some of their owne Canons are against it which doe allowe Godfathers children to marrie and a man to marrie his godfathers wife And the Coūcell of Trent hath drawn this affinitie into a narrower compasse which before was so farre inlarged allowing the Witnesses themselues to be man and wife not vrging all the three kinds of kinred but onely some degrees of compaternitie III. Question touching Baptisme Whether children of excommunicate persons which are cast out and not holden as members of the Church haue right to Baptisme For better resoluing of this Question the ground of the answer is first to be laide downe and then the answer directly to be made There are two texts of Scripture commonly alleadged concerning the force and vse of Excommunication The first is Matth. 18. the second is 1. Cor. 5. The scope of them both is to shew that the man which is excommunicated is barred from the kingdome of heauen For he is not to be holden a true member of the church but as a Heathen and a Publican and therefore is put out of Gods kingdome and deliuered vp to Satan Of this waight is Excommunication Nowe in Excommunication there are three iudgements to be considered The first of God the second of the Church the third againe of God The first is when God doth hold any obstinate sinner guiltie of his offence and consequently guiltie of condemnation vnlesse he repent This is the first sentence The second is the iudgement of Gods church vpon the offender after that God hath holden him guilty For the iudgement of the church followeth the iudgement of God and doth indeede nothing but pronounce the partie guiltie and subiect to condemnation And the difference betweene them both is onely this That God holds the offender guiltie and the Church declareth him so to be Now the second iudgement is not to be giuen absolutely but with condition of repentance and so farre forth as man can iudge by the fault committed as also by the word which giues direction how to discerne of the impenitencie of the sinner The third and last iudgement is Gods whereby he ratifies and confirmes that in heauen which the Church hath done on earth and this in order followes the second This ground beeing laide downe I come now to the Answer First therefore the parties excommunicate are in some respects no members of Christs bodie and in some respects they are They are not in two regards First in that they are cut off from the companie of beleeuers by lawfull excommunication and so haue no participation with them either in prayer hearing the word or receiuing the Sacraments The reason is for that the action of the Church stands in force God ratifiing that in heauen which the Church doth vpon earth Secondly because by their sinne they haue as much as in them lieth depriued themselues of the effectuall power of Gods spirit which might rule and gouerno them But in other respects they are members as will appeare if we consider the diuers sorts of members Some are members not actually and in present but in the eternall counsell of God and are to be in time when they shall be called Thus was Paul before his conuersion and therfore he saies of himselfe that God had seperated him from his mothers wombe and called him by his grace Gal. 1. 15. Also of himselfe and other beleuers he saies when we were enemies we were reconciled to God by the death of his sonne Rom. 5. 10. Some againe are members only in shew and appearance of which sort are hypocrites which seeme by their outward profession to be that they are not indeed wherin they resēble the wooden legge that is cunningly fastened to the body but indeede is no legge nor part of the body wherto it is adioyned A third sort are liuely members which are vnited vnto Christ by faith and haue fellowship with God in him beeing iustified sanctified gouerned and preserued by his spirit and withall doe feele and shew forth the power of the same spirit dwelling in them Of these Paul speaketh Rom. 8. 14. As many as are lead by the spirit of God they are the sonnes of God The fourth sort are decaied members which though they belong to Gods election and are plants truly ingrafted into the vine Christ Iesus yet for the present haue not a liuely sense of the power and vertue of the spirit of Christ in them These may fitly be resembled to the legge of a man or some other part that hath the dead palsie which though it remaine for some time without feeling and vncapable of nourishment yet beeing ioyned to the bodie it may by vertue of some strong medicine be recouered and made whole as the other Of this sort are excommunicate persons For in regard of their ingraffing they are true members and can not be quite cut off from the bodie of Christ Ioh. 10. 28. though otherwise they are not holden so to be in a threefold respect One in regard of men because they are excluded from their holy communion with the faithfull by the Churches censure The second in regard of God because that which the Church rightly bindeth on earth is boūd in heauen The third in regard of themselues because for a time they want the power and efficacie of the Spirit vntill they be throughly touched with repentance and beginne as it were to liue againe Now though in these respects they be not esteemed members of the
church yet the truth is they are not wholly cut off from the societie of the faithfull For the seede of faith remaineth in them and that knits the bond of coniunction with Christ though the sense thereof be lost vntill they repent In this case the partie excommunicate is as a free man in bonds who vntill he get out of prison hath no vse of his freedome and yet continues a free man still though he remaine in prison So also the childrē of God may still be the children of God though excluded from the cōgregation of the church for some offences From this that hath beene said ariseth the Answer to the Question propounded namely that the children of such persons as are excommunicated are notwithstāding their excommunication to be baptised because they are indeede and in the iudgement of charitie true members of the bodie of Christ though in some other regards they are not in present holden so to be Yet further besides the former grounds consider these reasons First children of parents that are professed members of the church though cut off for a time vpon some offence committed haue right to baptisme because it is not in the power of man to cut them off from Christ though they be excommunicated Secondly the personall sinne of the parent may not keepe the blessing from the child and therefore not depriue him of participation of the ordinance of God Thirdly we must alway put a difference betweene them which doe not make separation from the church and yet are grieuous offenders and open Apostataes that ioyne themselues with the enemies of the Church to the ruine and ouerthrow of the truth of the Gospel Fourthly we must put a difference betweene those that haue giuen vp their names to Christ though fallen grieuously and Turks and Infidels that are forth of the Couenant and neuer belonged to the Church Lastly if the mercie of God inlarge it selfe to thousands yea to infinite generations why should man be so hard hearted as to make question whether such Infants belong to the Couenant and consequently keepe them from the Sacrament of Baptisme Out of this Question ariseth a second Whether children borne in fornication haue right to baptisme Ans. They are not to be kept from it For the wickednes of the parent ought not to preiudice the child in things that belong to his saluation Yet in this case some Cautions are carefully to be obscrued as first that the parent hold the true faith and religion secondly that he be by the Minister exhorted to a true humiliation of himselfe and to earnest repentance for his sinne committed and that before the child be baptized Thirdly that their be some appointed to answere for the Infant besides the parents and to make solemne promise openly to the Church that it shall be carefully brought vp and instructed in the faith And the same is to be obserued and practized before the baptizing of the children of parents excommunicate IV. Question How men are to make a right vse of their baptisme when they become to yeares The not obseruing hereof is the cause of many sinnes and corruptions in the liues of men It is commonly holden a great fault in ciuill matters for a man not to keepe his couenants Much more is it a hainous sinne before God not to keepe the promises and pay the vowes made vnto him For answere therefore to the Question wee must first take this for a ground That baptisme both for signification force vse and fruit continues not for a moment of time but for the whole course of a mans life It doth not respect onely the time past or present but that which is to come yea that whole time that a man hath to spend from the very act of his baptisme to his death Againe baptisme is the true Sacrament of Repentance for remission of sinnes which being once receiued remaineth a perpetuall testimonie and pledge of the everlasting couenant of God and of the continuall washing away of sinne in the blood of Christ. This Ground premised I come to the vse of baptisme which is two fold The First is that it serues to be a token and pledge of Gods fauour towards vs and that principally three waies First in that it sealeth and confirmeth to vs the free pardon and forgiuenesse of our sinnes Thus Cornelius was baptized of Peter after he had heard the Gospell preached and receiued the Holy Ghost that it might be vnto him a pledge of the remission of his sinnes Act. 10. 48. And in like manner doth Peter exhort the conuerted Iewes to repent them of their sins to receiue the Sacramēt of Baptisme as a seale and pledge of Gods mercie in the forgiuenes thereof by Christ Act. 2. 38. In regard of this vse baptisme is of great force to releeue the hart in distresse For when any childe of God feeles himselfe loden with the burden of his sinnes the consideration and remembrance hereof that God hath pardoned them all and giuen him a speciall and certaine pledge of his pardon in baptisme will serue to stay and support his soule Yea though his sinnes were of force to make a separation betweene God and him Yet remembring that his name is written in the Couenant of God and that he hath by Gods mercie receiued the seale of the Couenant he shall not neede to be much dismaied When Satan tempteth him to doubt of his owne estate in regard of his corruptions even then let him haue recourse to his baptisme and thinke of the earnest and pledge of Gods fauour which he hath receiued Let him draw out his euidences signed with the seale of Gods couenant made vnto him in Iesus Christ and that shall be sufficient to stoppe the mouth of Satan and to repell his temptations Secondly Baptisme is as a pledge of the vertue of Christs death Doe you not know saies Paul that all we which haue beene baptized into Iesus Christ haue beene baptized into his death Rom. 6. 3. For they that beleeue are by baptisme conformed to Christ their head because they are by it buried together with him into his death vers 4. This point is of excellent vse in our liues For it teacheth a man when his owne corruption mooueth him to sinne and he is now euen in the Combate the Spirit lusting against the flesh and the flesh against the Spirit even then to call to memorie his baptisme wherein it pleased God to seale vnto him the mortificatiō of his sinne by the power of Christs death and consequently to pray earnestly vnto him for the continuance of the same power in his his heart for the continuall crucifiing of the old man and the vtter destroying of the body of sinne Rom. 6. 6. Thirdly baptisme is a pledge vnto vs of the Life of Christ of our Fellowship with him therein For looke as he beeing dead in the graue raised himselfe to life by his owne power euen so and more then so being now